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Solon
Bust titled 'Solon' (National Museum, Naples).
This realistic representation of Solon bears little resemblance to the kind of sculpture that was produced in the archaic
age.
Head of a kouros from Athens, dated to around Solon's time.
Solon (/ ̍ s oʊ l ɒ n / or / ̍ s oʊ l ə n / ; Ancient Greek : Σόλων, c. 638 BC – 558 BC) was
an Athenian statesman, lawmaker, and poet. He is remembered particularly for his efforts to legislate
against political, economic, and moral decline in archaic Athens. His reforms failed in the short term, yet he
is often credited with having laid the foundations for Athenian democracy.[1][2][3][4]
Knowledge of Solon is limited by the lack of documentary and archeological evidence covering Athens in
the early 6th century BC.[5][6] He wrote poetry for pleasure, as patriotic propaganda, and in defense of his
constitutional reforms. His works only survive in fragments. They appear to feature interpolations by later
authors and it is possible that fragments have been wrongly attributed to him (see Solon the reformer and
poet).[original research?] Ancient authors such as Herodotus and Plutarch are the main source of information, yet
they wrote about Solon long after his death, at a time when history was by no means an academic
discipline. Fourth century orators, such as Aeschines, tended to attribute to Solon all the laws of their own,
much later times.[7] Archaeology reveals glimpses of Solon's period in the form of fragmentary inscriptions
but little else. For some scholars, our "knowledge" of Solon and his times is largely a fictive construct based
on insufficient evidence[8][9] while others believe a substantial body of real knowledge is still attainable.
[10] Solon and his times are interesting to students of history as a test of the limits and nature of historical
argument.[11]
Background to Solon's reforms
During Solon's time, many Greek city-states had seen the emergence of tyrants,
opportunistic noblemen who had taken power on behalf of sectional interests. In Sicyon, Cleisthenes had
usurped power on behalf of an Ionian minority. In Megara, Theagenes had come to power as an enemy of
the local oligarchs. The son-in-law of Theagenes, an Athenian nobleman named Cylon, made an
unsuccessful attempt to seize power in Athens in 632 BC. Solon was described by Plutarch as having been
temporarily awarded autocratic powers by Athenian citizens on the grounds that he had the "wisdom" to sort
out their differences for them in a peaceful and equitable manner.[12]According to ancient sources,[13][14] he
obtained these powers when he was elected eponymous archon (594/3 BC). Some modern scholars
believe these powers were in fact granted some years after Solon had been archon, when he would have
been a member of the Areopagus and probably a more respected statesman by his (aristocratic) peers.[15][16]
[17]
The social and political upheavals that characterised Athens in Solon's time have been variously interpreted
by historians from ancient times to the present day. Two contemporary historians have identified three
distinct historical accounts of Solon's Athens, emphasizing quite different rivalries: economic and ideological
rivalry, regional rivalry and rivalry between aristocratic clans.[18][19] These different accounts provide a
convenient basis for an overview of the issues involved.
Economic and ideological rivalry is a common theme in ancient sources. This sort of account
emerges from Solon's poems (e.g. see below Solon the reformer and poet), in which he casts himself
in the role of a noble mediator between two intemperate and unruly factions. This same account is
substantially taken up about three centuries later by the author of the Aristotelian Athenaion Politeia but
with an interesting variation:
"...there was conflict between the nobles and the common people for an extended period. For the
constitution they were under was oligarchic in every respect and especially in that the poor, along with
their wives and children, were in slavery to the rich...All the land was in the hands of a few. And if men
did not pay their rents, they themselves and their children were liable to be seized as slaves. The
security for all loans was the debtor's person up to the time of Solon. He was the first people's
champion."[20]
Here Solon is presented as a partisan in a democratic cause whereas, judged from the viewpoint of his
own poems, he was instead a mediator between rival factions. A still more significant variation in the
ancient historical account appears in the writing of Plutarch in the late 1st – early 2nd century AD:
"Athens was torn by recurrent conflict about the constitution. The city was divided into as many parties
as there were geographical divisions in its territory. For the party of the people of the hills was most in
favour of democracy, that of the people of the plain was most in favour of oligarchy, while the third
group, the people of the coast, which preferred a mixed form of constitution somewhat between the
other two, formed an obstruction and prevented the other groups from gaining control."[21]
Regional rivalry is a theme commonly found among modern scholars.[22][23][24][25]
"The new picture which emerged was one of strife between regional groups, united by local loyalties
and led by wealthy landowners. Their goal was control of the central government at Athens and with it
dominance over their rivals from other districts of Attika."[26]
Regional factionalism was inevitable in a relatively large territory such as Athens possessed. In most
Greek city states, a farmer could conveniently reside in town and travel to and from his fields every
day. According to Thucydides, on the other hand, most Athenians continued to live in rural settlements
right up until the Peloponnesian War.[27] The effects of regionalism in a large territory could be seen in
Laconia, where Sparta had gained control through intimidation and resettlement of some of its
neighbours and enslavement of the rest. Attika in Solon's time seemed to be moving towards a similarly
ugly solution with many citizens in danger of being reduced to the status of helots.[28]
Rivalry between clans is a theme recently developed by some scholars, based on an appreciation of
the political significance of kinship groupings.[26][29][30][31][32][33]According to this account, bonds of kinship
rather than local loyalties were the decisive influence on events in archaic Athens. An Athenian
belonged not only to a phyle or tribe and one of its subdivisions, the phratry or brotherhood, but also to
an extended family, clan or genos. It has been argued that these interconnecting units of kinship
reinforced a hierarchic structure with aristocratic clans at the top.[18][34] Thus rivalries between
aristocratic clans could engage all levels of society irrespective of any regional ties. In that case, the
struggle between rich and poor was the struggle between powerful aristocrats and the weaker affiliates
of their rivals or perhaps even with their own rebellious affiliates.
The historical account of Solon's Athens has evolved over many centuries into a set of contradictory stories
or a complex story that might be interpreted in a variety of ways. As further evidence accumulates, and as
historians continue to debate the issues, Solon's motivations and the intentions behind his reforms will
continue to attract speculation.[35]
Solon's reforms
Solon, depicted with pupils in an Islamic miniature
Solon's laws were inscribed on large wooden slabs or cylinders attached to a series of axles that stood
upright in the Prytaneum.[36][37]These axones appear to have operated on the same principle as a Lazy
Susan, allowing both convenient storage and ease of access. Originally the axones recorded laws enacted
by Draco in the late 7th Century (traditionally 621 BC). Nothing of Draco's codification has survived except
for a law relating to homicide, yet there is consensus among scholars that it did not amount to anything like
a constitution.[38][39] Solon repealed all Draco's laws except those relating to homicide.[40] Fragments of the
axones were still visible inPlutarch's time [41] but today the only records we have of Solon's laws are
fragmentary quotes and comments in literary sources such as those written by Plutarch himself. Moreover,
the language of his laws was archaic even by the standards of the fifth century and this caused
interpretational problems for ancient commentators.[42] Modern scholars doubt the reliability of these sources
and our knowledge of Solon's legislation is therefore actually very limited in its details.
Generally, Solon's reforms appear to have been constitutional, economic and moral in their scope. This
distinction, though somewhat artificial, does at least provide a convenient framework within which to
consider the laws that have been attributed to Solon. Some short term consequences of his reforms are
considered at the end of the section.
Constitutional reform
Main article: Solonian Constitution
Before Solon's reforms, the Athenian state was administered by nine archons appointed or elected annually
by the Areopagus on the basis of noble birth and wealth.[43][44] The Areopagus comprised former archons
and it therefore had, in addition to the power of appointment, extraordinary influence as a consultative body.
The nine archons took the oath of office while ceremonially standing on a stone in the agora, declaring their
readiness to dedicate a golden statue if they should ever be found to have violated the laws.[45][46] There was
an assembly of Athenian citizens (the Ekklesia) but the lowest class (the Thetes) was not admitted and its
deliberative procedures were controlled by the nobles.[47] There therefore seemed to be no means by which
an archon could be called to account for breach of oath unless the Areopagus favoured his prosecution.
According to the Athenian Constitution, Solon legislated for all citizens to be admitted into the
Ekklesia[48] and for a court (the Heliaia) to be formed from all the citizens.[49] The Heliaia appears to have
been the Ekklesia, or some representative portion of it, sitting as a jury.[50][51] By giving common people the
power not only to elect officials but also to call them to account, Solon appears to have established the
foundations of a true republic. However some scholars have doubted whether Solon actually included the
Thetes in the Ekklesia, this being considered too bold a move for any aristocrat in the archaic period.
[52] Ancient sources[53][54] credit Solon with the creation of a Council of Four Hundred, drawn from the four
Athenian tribes to serve as a steering committee for the enlarged Ekklesia. However, many modern
scholars have doubted this also.[55][56]
There is consensus among scholars that Solon lowered the requirements—those that existed in terms of
financial and social qualifications—which applied to election to public office. The Solonian constitution
divided citizens into four political classes defined according to assessable property[48][57] a classification that
might previously have served the state for military or taxation purposes only.[58] The standard unit for this
assessment was one medimnos (approximately 12 gallons) of cereals and yet the kind of classification set
out below might be considered[weasel words] too simplistic to be historically accurate.[59]
The Areopagus, as viewed from the Acropolis, is a monolith where Athenian aristocrats decided important matters of
state during Solon's time.
Pentacosiomedimnoi
valued at 500 medimnoi of cereals annually.
eligible to serve as Strategoi (Generals or military governors)
Hippeis
valued at 300 medimnoi production annually.
approximating to the medieval class of knights, they had enough wealth to equip themselves for
the cavalry
Zeugitai
valued at a 200 medimnoi production annually.
approximating to the mediaeval class of Yeoman, they had enough wealth to equip themselves for
the infantry (Hoplite)
Thetes
valued 199 medimnoi annually or less
manual workers or sharecroppers, they served voluntarily in the role of personal servant, or as
auxiliaries armed for instance with the sling or as rowers in the Navy.
According to the Athenian Constitution, only the Pentacosiomedimnoi were eligible for election to high office
as archons and therefore only they gained admission into the Areopagus.[60] A modern view affords the
same privilege to the hippeis.[61] The top three classes were eligible for a variety of lesser posts and only the
Thetes were excluded from all public office.
Depending on how we interpret the historical facts known to us, Solon's constitutional reforms were either a
radical anticipation of democratic government, or they merely provided a plutocratic flavour to a stubbornly
aristocratic regime, or else the truth lies somewhere between these two extremes.[nb 1]
Economic reform
Solon's economic reforms need to be understood in the context of the primitive, subsistence economy that
prevailed both before and after his time. Most Athenians were still living in rural settlements right up to
the Peloponnesian War.[62] Opportunities for trade even within the Athenian borders were limited. The typical
farming family, even in classical times, barely produced enough to satisfy its own needs.[63] Opportunities for
international trade were minimal. It has been estimated that, even in Roman times, goods rose 40% in value
for every 100 miles they were carried over land, but only 1.3% for the same distance were they carried by
ship [64] and yet there is no evidence that Athens possessed any merchant ships until around 525 BC.
[65] Until then, the narrow warship doubled as a cargo vessel. Athens, like other Greek city states in the 7th
Century BC, was faced with increasing population pressures [66] and by about 525 BC it was able to feed
itself only in 'good years'.[67]
Solon's reforms can thus be seen to have taken place at a crucial period of economic transition, when a
subsistence rural economy increasingly required the support of a nascent commercial sector. The specific
economic reforms credited to Solon are these:
This is one of the earliest known coins. It was minted in the early 6th century BC inLydia, one of the world's then
'superpowers'. Coins such as this might have made their way to Athens in Solon's time but it is unlikely that Athens had
its own coinage at this period.
Fathers were encouraged to find trades for their sons; if they did not, there would be no legal
requirement for sons to maintain their fathers in old age.[68]
Foreign tradesmen were encouraged to settle in Athens; those who did would be granted citizenship,
provided they brought their families with them.[69]
Cultivation of olives was encouraged; the export of all other produce was prohibited.[70]
Competitiveness of Athenian commerce was promoted through revision of weights and measures,
possibly based on successful standards already in use elsewhere, such as Aegina or Euboia [71] [72] or,
according to the ancient account but unsupported by modern scholarship, Argos [73]
It is generally assumed, on the authority of ancient commentators [73][74] that Solon also reformed the
Athenian coinage. However, recent numismatic studies now lead to the conclusion that Athens probably
had no coinage until around 560 BC, well after Solon's reforms.[75]
Solon's economic reforms succeeded in stimulating foreign trade. Athenian black-figure pottery was
exported in increasing quantities and good quality throughout the Aegean between 600 BC and 560 BC, a
success story that coincided with a decline in trade in Corinthian pottery.[76] The ban on the export of grain
might be[weasel words] understood as a relief measure for the benefit of the poor. However, the encouragement
of olive production for export could actually[weasel words] have led to increased hardship for many Athenians to
the extent that it led to a reduction in the amount of land dedicated to grain. Moreover, an olive produces no
fruit for the first six years[77] (but farmers' difficulty of lasting until payback may also give rise to
a mercantilist argument in favour of supporting them through that, since the British case illustrates that 'One
domestic policy that had a lasting impact was the conversion of "waste lands" to agricultural use.
Mercantilists felt that to maximize a nation's power all land and resources had to be used to their utmost...').
The real motives behind Solon's economic reforms are therefore[weasel words] as questionable as his real
motives for constitutional reform. Were the poor being forced to serve the needs of a changing economy,
was the economy being reformed to serve the needs of the poor, or were Solons policies the manifestation
of a struggle taking place between poorer citizens and the aristocrats?
Moral reform
In his poems, Solon portrays Athens as being under threat from the unrestrained greed and arrogance of its
citizens.[78] Even the earth (Gaia), the mighty mother of the gods, had been enslaved.[79] The visible symbol
of this perversion of the natural and social order was a boundary marker called a horos, a wooden or stone
pillar indicating that a farmer was in debt or under contractual obligation to someone else, either a noble
patron or a creditor.[80] Up until Solon's time, land was the inalienable property of a family or clan [81] and it
could not be sold or mortgaged. This was no disadvantage to a clan with large landholdings since it could
always rent out farms in a sharecropping system. A family struggling on a small farm however could not use
the farm as security for a loan even if it owned the farm. Instead the farmer would have to offer himself and
his family as security, providing some form of slave labour in lieu of repayment. Equally, a family might
voluntarily pledge part of its farm income or labour to a powerful clan in return for its protection. Farmers
subject to these sorts of arrangements were loosely known as hektemoroi [82] indicating that they either paid
or kept a sixth of a farm's annual yield.[83][84][85] In the event of 'bankruptcy', or failure to honour the contract
stipulated by the horoi, farmers and their families could in fact be sold into slavery.
This 6th Century Athenian black-figure urn, in the British Museum, depicts the olive harvest. Many farmers, enslaved for
debt, would have worked on large estates for their creditors.
Solon's reform of these injustices was later known and celebrated among Athenians as
the Seisachtheia (shaking off of burdens).[86][87] As with all his reforms, there is considerable scholarly debate
about its real significance. Many scholars are content to accept the account given by the ancient sources,
interpreting it as a cancellation of debts, while others interpret it as the abolition of a type of feudal
relationship, and some prefer to explore new possibilities for interpretation.[3] The reforms included:
annulment of all contracts symbolised by the horoi.[88]
prohibition on a debtor's person being used as security for a loan.[86][87]
release of all Athenians who had been enslaved.[88]
The removal of the horoi clearly provided immediate economic relief for the most oppressed group in Attica,
and it also brought an immediate end to the enslavement of Athenians by their countrymen. Some
Athenians had already been sold into slavery abroad and some had fled abroad to escape enslavement –
Solon proudly records in verse the return of this diaspora.[89] It has been cynically observed, however, that
few of these unfortunates were likely to have been recovered.[90] It has been observed also that
theseisachtheia not only removed slavery and accumulated debt, it also removed the ordinary farmer's only
means of obtaining further credit.[91]
The seisachtheia however was merely one set of reforms within a broader agenda of moral reformation.
Other reforms included:
the abolition of extravagant dowries.[92]
legislation against abuses within the system of inheritance, specifically with relation to the epikleros (i.e.
a female who had no brothers to inherit her father's property and who was traditionally required to
marry her nearest paternal relative in order to produce an heir to her father's estate).[93]
entitlement of any citizen to take legal action on behalf of another.[94][95]
the disenfranchisement of any citizen who might refuse to take up arms in times of civil strife, a
measure that was intended to counteract dangerous levels of political apathy.[96][97][98][99][100]
Demosthenes claimed that the city's subsequent golden age included "personal modesty and frugality"
among the Athenian aristocracy.[101] Perhaps[weasel words] Solon, by both personal example and legislated
reform, established a precedent for this decorum. A heroic sense of civic duty later united Athenians against
the might of the Persians. Perhaps[weasel words] this public spirit was instilled in them by Solon and his reforms.
Also see Solon and Athenian sexuality
Aftermath of Solon's reforms
After completing his work of reform, Solon surrendered his extraordinary authority and left the country.
According to Herodotus [102] the country was bound by Solon to maintain his reforms for 10 years, whereas
according to Plutarch [41] and the author of Athenaion Politeia [103] (reputedly Aristotle) the contracted period
was instead 100 years. A modern scholar [104] considers the time-span given by Herodotus to be historically
accurate because it fits the 10 years that Solon was said to have been absent from the country.[105]Within 4
years of Solon's departure, the old social rifts re-appeared, but with some new complications. There were
irregularities in the new governmental procedures, elected officials sometimes refused to stand down from
their posts and occasionally important posts were left vacant. It has even been said that some people
blamed Solon for their troubles.[106]Eventually one of Solon's relatives, Pisistratus, ended the factionalism by
force, thus instituting an unconstitutionally gained tyranny. In Plutarch's account, Solon accused Athenians
of stupidity and cowardice for allowing this to happen.[107]
Solon the reformer and poet
Solon, depicted as a medieval scholar in the Nuremberg Chronicle
Solon was the first of the Athenian poets whose work has survived to the present day. His verses have
come down to us in fragmentary quotations by ancient authors such as Plutarch and Demosthenes [108] who
used them to illustrate their own arguments. It is possible that some fragments have been wrongly attributed
to him [109] and some scholars have detected interpolations by later authors.[110]
The literary merit of Solon's verse is generally considered unexceptional. Solon the poet can be said to
appear 'self-righteous' and 'pompous' at times [111] and he once composed an elegy with moral advice for a
more gifted elegiac poet, Mimnermus. Most of the extant verses show him writing in the role of a political
activist determined to assert personal authority and leadership and they have been described by the
German classicist Wilamowitz as a "versified harangue" (Eine Volksrede in Versen).[112] According to
Plutarch [113]however, Solon originally wrote poetry for amusement, discussing pleasure in a popular rather
than philosophical way. Solon's elegiac style is said to have been influenced by the example of Tyrtaeus.
[114] He also wrote iambic and trochaic verses which, according to one modern scholar,[115] are more lively
and direct than his elegies and possibly paved the way for the iambics of Athenian drama.
Solon's verses are mainly significant for historical rather than aesthetic reasons, as a personal record of his
reforms and attitudes. However, poetry is not an ideal genre for communicating facts and very little detailed
information can be derived from the surviving fragments.[116] According to Solon the poet, Solon the reformer
was a voice for political moderation in Athens at a time when his fellow citizens were increasingly polarized
by social and economic differences:
πολλοὶ γὰρ πλουτεῦσι κακοί, ἀγαθοὶ δὲ πένονται:
ἀλλ' ἡμεῖς αὐτοῖς οὐ διαμειψόμεθα
τῆς ἀρετῆς τὸν πλοῦτον: ἐπεὶ τὸ μὲν ἔμπεδον αἰεί,
χρήματα δ' ἀνθρώπων ἄλλοτε ἄλλος ἔχει.
Some wicked men are rich, some good are poor;
We will not change our virtue for their store:
Virtue's a thing that none can take away,
But money changes owners all the day.[117]
Here translated by the English poet John Dryden, Solon's words define a 'moral high ground' where
differences between rich and poor can be reconciled or maybe just ignored. His poetry indicates that he
attempted to use his extraordinary legislative powers to establish a peaceful settlement between the
country's rival factions:
ἔστην δ' ἀμφιβαλὼν κρατερὸν σάκος ἀμφοτέροισι:
νικᾶν δ' οὐκ εἴασ' οὐδετέρους ἀδίκως.
Before them both I held my shield of might
And let not either touch the other's right.[57]
His attempts evidently were misunderstood:
χαῦνα μὲν τότ' ἐφράσαντο, νῦν δέ μοι χολούμενοι
λοξὸν ὀφθαλμοῖς ὁρῶσι πάντες ὥστε δήϊον.
Formerly they boasted of me vainly; with averted eyes
Now they look askance upon me; friends no more but enemies.[118]
Solon gave voice to Athenian 'nationalism', particularly in the city state's struggle with Megara, its neighbour
and rival in the Saronic Gulf. Plutarch professes admiration of Solon's elegy urging Athenians to recapture
the island of Salamis from Megarian control.[119] The same poem was said by Diogenes Laërtius to have
stirred Athenians more than any other verses that Solon wrote:
Let us go to Salamis to fight for the island
We desire, and drive away our bitter shame! [120]
It is possible that Solon backed up this poetic bravado with true valour on the battlefield.[121]
Solon and Athenian sexuality
As a regulator of Athenian society, Solon, according to some authors, also formalized its sexual mores.
According to a surviving fragment from a work ("Brothers") by the comic playwright Philemon,[122] Solon
established publicly funded brothels at Athens in order to "democratize" the availability of sexual pleasure.
[123] While the veracity of this comic account is open to doubt, at least one modern author considers it
significant that in Classical Athens, three hundred or so years after the death of Solon, there existed a
discourse that associated his reforms with an increased availability of heterosexual pleasure.[124]
Ancient authors also say that Solon regulated pederastic relationships in Athens; this has been presented
as an adaptation of custom to the new structure of the polis.[125][126]According to various authors, ancient
lawgivers (and therefore Solon by implication) drew up a set of laws that were intended to promote and
safeguard the institution of pederasty and to control abuses against freeborn boys. In particular, the orator
Aeschines cites laws excluding slaves from wrestling halls and forbidding them to enter pederastic
relationships with the sons of citizens.[127] Accounts of Solon's laws by 4th Century orators like Aeschines,
however, are considered unreliable for a number of reasons;[7][128][129]
Attic pleaders did not hesitate to attribute to him (Solon) any law which suited their case, and later writers
had no criterion by which to distinguish earlier from later works. Nor can any complete and authentic
collection of his statutes have survived for ancient scholars to consult.[130]
Besides the alleged legislative aspect of Solon's involvement with pederasty, there were also suggestions of
personal involvement. According to some ancient authors Solon had taken the future tyrant Peisistratus as
his eromenos. Aristotle, writing around 330 BC, attempted to refute that belief, claiming that "those are
manifestly talking nonsense who pretend that Solon was the lover of Peisistratus, for their ages do not
admit of it," as Solon was about thirty years older than Peisistratus.[131] Nevertheless the tradition persisted.
Four centuries later Plutarch ignored Aristotle's skepticism[132] and recorded the following anecdote,
supplemented with his own conjectures:
And they say Solon loved [Peisistratus]; and that is the reason, I suppose, that when afterwards they
differed about the government, their enmity never produced any hot and violent passion, they remembered
their old kindnesses, and retained "Still in its embers living the strong fire" of their love and dear affection.
[133]
A century after Plutarch, Aelian also said that Peisistratus had been Solon's eromenos. Despite its
persistence, however, it is not known whether the account is historical or fabricated. It has been suggested
that the tradition presenting a peaceful and happy coexistence between Solon and Peisistratus was
cultivated during the latter's dominion, in order to legitimize his own rule, as well as that of his sons.
Whatever its source, later generations lent credence to the narrative.[134] Solon's presumed pederastic
desire was thought in antiquity to have found expression also in his poetry, which is today represented only
in a few surviving fragments.[135][136] The authenticity of all the poetic fragments attributed to Solon is
however uncertain - in particular, pederastic aphorisms ascribed by some ancient sources to Solon have
been ascribed by other sources to Theognis instead.[109] (See alsoSolon the reformer and poet.)
Anecdotes
Details about Solon's personal life have been passed down to us by ancient authors such
as Plutarch and Herodotus. Herodotus is sometimes referred to both as 'the father of history' and 'the father
of lies'.[137] Plutarch, by his own admission, did not write histories so much as biographies; he believed that a
jest or a phrase could reveal more about a person's character than could a battle that cost thousands of
lives.[138]
According to Plutarch, Solon was related to the tyrant Pisistratus (their mothers were cousins).[139] Solon's
likely father, Execestides, could trace his ancestry back to Codrus, the last King of Athens.[140] Solon's family
belonged to a noble or Eupatrid clan yet it possessed only moderate wealth.[117] and Solon was therefore
drawn into an unaristocratic pursuit of commerce.[141] According to Diogenes Laërtius, he had a brother
named Dropides who was an ancestor (six generations removed) of Plato.[142]
Solon was given leadership of the Athenian war against Megara on the strength of a poem he wrote
about Salamis Island. Supported by Pisistratus, he defeated the Megarians either by means of a cunning
trick [119] or more directly through heroic battle.[143] The Megarians however refused to give up their claim to
the island. The dispute was referred to the Spartans, who eventually awarded possession of the island to
Athens on the strength of the case that Solon put to them.[121]
When he was archon, Solon discussed his intended reforms with some friends. Knowing that he was about
to cancel all debts, these friends took out loans and promptly bought some land. Suspected of complicity,
Solon complied with his own law and released his own debtors, amounting to 5 talents (or 15 according to
some sources). His friends never repaid their debts.[144]
After he had finished his reforms, he travelled abroad for ten years, so that the Athenians could not induce
him to repeal any of his laws.[145] His first stop was Egypt. There, according to Herodotus he visited the
Pharaoh of Egypt Amasis II .[146] According to Plutarch, he spent some time and discussed philosophy with
two Egyptian priests, Psenophis of Heliopolis and Sonchis of Sais .[147] According to Plato's
dialogues Timaeus and Critias, he visited Neith's temple at Sais and received from the priests there an
account of the history of Atlantis. Next Solon sailed to Cyprus, where he oversaw the construction of a new
capital for a local king, in gratitude for which the king named it Soloi.[147]
Croesus awaits fiery execution (Attic red-figureamphora, 500-490 BC, Louvre G 197)
Solon's travels finally brought him to Sardis, capital of Lydia. According to Herodotus and Plutarch, he met
with Croesus and gave the Lydian king advice, which however Croesus failed to appreciate until it was too
late. Croesus had considered himself to be the happiest man alive and Solon had advised him, "Count no
man happy until he be dead", because at any minute, fortune might turn on even the happiest man and
make his life miserable. It was only after he had lost his kingdom to the Persian king Cyrus, while awaiting
execution, that Croesus acknowledged the wisdom of Solon's advice.[148][149]
After his return to Athens, Solon became a staunch opponent of Pisistratus. In protest and as an example to
others, Solon stood outside his own home in full armour, urging all who passed to resist the machinations of
the would-be tyrant. But his efforts were in vain. Solon died shortly after Pisistratus usurped by force the
autocratic power that Athens had once freely bestowed upon him.[150] According to one account, he died in
Cyprus and, in accordance with his will, his ashes were scattered around Salamis, the island where he was
born.[151][152]
The travel writer, Pausanias, listed Solon among the seven sages whose aphorisms adorned Apollo's
temple in Delphi.[153] Stobaeus in the Florilegium relates a story about a symposium, where Solon's young
nephew was singing a poem of Sappho's; Solon, upon hearing the song, asked the boy to teach him to sing
it. When someone asked, "Why should you waste your time on it?" Solon replied ἵνα μαθὼν αὐτὸ ἀποθάνω,
"So that I may learn it then die."[154] Ammianus Marcellinus however told a similar story about Socrates and
the poet Stesichorus, quoting the philosopher's rapture in almost identical terms: "ut aliquid sciens amplius
e vita discedam".[155]